M - Markendeya Rishi (8-10)
Markandeya Rishi, by his austere vows and determined devotion, was able to survive the annihilation of the universe. He received the audience of Krishna and personally witnessed how the entire creation is contained within the body of the tender, young, delightful Supreme Lord. Later, he was blessed and benedicted by Lord Siva.
Previous Impact of Knowledge Next Markandeya’s Austerity
Last updated 1 year ago
M - Markendeya Rishi (8-10)
M - Markendeya Rishi (8-10)
Markandeya Rishi, by his austere vows and determined devotion, was able to survive the annihilation of the universe. He received the audience of Krishna and personally witnessed how the entire creation is contained within the body of the tender, young, delightful Supreme Lord. Later, he was blessed and benedicted by Lord Siva.
Previous Impact of Knowledge Next Markandeya’s Austerity
Last updated 1 year ago
Conspiracy 108
M - Markendeya Rishi (8-10)
Conspiracy 108
“According to Srila Visvanatha Chakravarti Thakura, the Supreme Lord smiled ruefully, because He prefers that His pure devotees stay away from His illusory energy. Curiosity to see the illusory energy of the Lord sometimes develops into sinful material desire. Nonetheless, to please His devotee Markandeya, the Lord granted his request, just as a father who cannot convince his son to give up pursuing a harmful desire may let him experience some painful reaction so that he will then voluntarily desist. Thus, understanding what would soon happen to Markandeya, the Lord smiled as He prepared to display the illusory potency to him.” (SB 12.9.7)
The modern world is riddled with a variety of conspiracy theories that seem to multiply by the day. Are power-hungry underground groups like the Illuminati plotting to rule mankind by establishing the New World Order? Was 9-11 an Al-Qaeda terrorist attack, or did the Bush administration help orchestrate the entire incident to justify military policy in the Middle East? Half a century ago, did the US government cover up a UFO landing and alien interaction at Roswell, New Mexico? How do we know what to believe? The theories themselves could well be part of a bigger conspiracy to confuse people and instil doubt in everything!
There is one conspiracy, however, that we can all be sure of 100% sure of. It’s a conspiracy a little closer to home, and a conspiracy which has been going on since time immemorial. Maya , the illusory energy of Krishna, is continually conspiring to keep the living entity shackled in the material world, and employs a variety of powerful tactics to fufil that objective.
Markandeya Rishi, a great devotee of the Lord, requested to have a vision of the material energy in action. He himself had no personal interest or desire to interact with maya , but was simply intrigued to learn how that potency functions. Our situation, however, may be a little different. Conditioned souls have a special attraction to maya . In fact, Srila Prabhupada once revealed: “The problem with my disciples is that they are not sufficiently scared of maya .”
Previous Markandeya’s Vision of Maya Next How Maya Enters
Last updated 1 year ago
How Maya Enters
M - Markendeya Rishi (8-10)
Conspiracy 108
How Maya Enters
When a living entity utilises its free will to seek enjoyment separate from Krishna, maya comes into play: “Turning his face away from Krishna, the jiva (living entity) develops the desire to enjoy. Standing nearby, maya slaps him and seizes hold of him.” (Prema-vivarta)
Srila Prabhupada succinctly depicts the quandary: “The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners’ relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in the form of the Bhagavad-gita, wherein He personally suggests that although the ways of illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme.” (SB 1.7.5)
One aspect of maya to act on the living entity is known as praksepatmika-sakti , or the ‘throwing potency.’ Another aspect of maya is known as avaranatmika- sakti , or the ‘covering potency.’ So by her intrigues, maya will throw the living entity into a material situation, and then cover that living entity’s intelligence in such a way that it wilfully remains in such an illusory and unhappy condition. Of course, through the proper utilisation of free will and sincere practice of spiritual life, one can easily become free of maya’s influences: “One is immediately freed from the clutches of maya if he seriously and sincerely says, ‘My dear Lord Krishna, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.’” (CC Madhya 22.33)
Previous Conspiracy 108 Next Tricks of Maya
Last updated 1 year ago
Tricks of Maya
M - Markendeya Rishi (8-10)
Conspiracy 108
Tricks of Maya
The Srimad-Bhagavatam describes the absolute necessity of hearing about maya : “The Lord’s activities in association with His different energies should be described, appreciated and heard in accordance with the teachings of the Supreme Lord. If this is done regularly with devotion and respect, one is sure to get out of the illusory energy of the Lord.” (SB 2.7.53)
Here, the Lord is making an incredibly powerful point - if one constantly describes maya in relation to the Lord, remembers maya or hears about maya with proper faith, he will not be bewildered by maya . We have to be conscious of Krishna, but simultaneously cautious of maya . Both go hand in hand. In the pastimes of Srimad-Bhagavatam, we’ll find that maya employs a variety of inventive tricks to illusion the living entity into forgetfulness the spiritual reality.
1) “Just this once” – Trick: Complacency
We often succumb to a temptation or allurement, considering that a slight interaction will be harmless. Maya , however, comes in like a needle and goes out like a plough. Even one who has made substantial investments in their spiritual growth must remain vigilant and cautious, avoiding any sense of complacency. When Putana smoothly entered Vrindavana guised as a beautiful maiden, nobody suspected how dangerous and deviant she was.
2) “You are better off alone” – Trick: Isolation
Aesop’s fable tells of how sticks bundled together are unbreakable, but when separated can be easily snapped. Our strength and protection in spiritual life lies in being surrounded by sincere spiritualists. Maya will often trick us into distancing ourselves from spiritual company – an argument, misunderstanding, personality difference or cultural barrier, and we convince ourselves we are better off alone. Rather, we must find like-minded spiritual friends and stay with them if we are to remain strong and safe in spiritual life. When Bharata Maharaja became attached to a deer, one of the contributing factors to his fall down was the fact that he was isolated in the forest, with nobody to rectify him.
3) “It’s too difficult” – Trick: Hopelessness
Every spiritual practitioner is confronted with the gap between the real (of where they are) and the ideal (of where they’d like to be). That gap is uncomfortable, and can create feelings of guilt, frustration and hopelessness. We know where we want to be, but can’t find the strength to reach there, and thus lose hope, wondering if we’ll ever make it. We should always remember that spiritual life is difficult, but material life is impossible. Though the material energy is strong, Krishna and devotion to Him is even more powerful. Though many influential personalities had tried to convince Dhritarastra to change his ways, each one was unsuccessful. Vidura, however, never lost hope, and was finally able to help the blind King sever himself from his material attachments.
4) “Problem is outside” – Trick: Diversion
Maya often tricks us into thinking that the problems are outside – the people, places and situations surrounding us. Thus, we’re often compulsively busy on addressing the externals, all the while diverting ourselves from the internal work that is the root cause of all problems. The Avanti brahmana famously prays: “These people are not the cause of my happiness and distress. Neither are the demigods, my own body, the planets, my past work, or time. Rather, it is the mind alone that causes happiness and distress and perpetuates the rotation of material life.” (SB 11.23.42) Though we surely need some stability in life, we’ll never be able to fully control the outer world, and therefore, we have to learn to control the inner world.
5) “You are there” – Trick: Pride
Maya is an equal opportunities employer – she doesn’t look at age, history, gender, achievements – anyone is a poetntial candidate! Sometimes we feel we have achieved spiritual maturity, and the subsequent pride that arises instigates our downfall. In a game of Snakes and Ladders , one may reach the 99th square and then be caught. When we gain name, fame, appreciation and success in spiritual circles, we can feel our journey is complete, yet the internal purity has not yet manifested and thus leaves us vulnerable. Krishna orchestrated the lifting of Govardhana Hill to expose the pride of Indra, who had risen to prominence by dint of his incredible sacrifices. Real love ( prema ) is always accompanied by humility ( dainya ). Such meek, saintly personalities are ever-enriching their spiritual connection with Krishna.
Previous How Maya Enters Next E - Ending The Epic (11-13)
Last updated 1 year ago
Markandeya’s Austerity
M - Markendeya Rishi (8-10)
Markandeya’s Austerity
Chapter 8
Having heard about cosmic annihilation, Saunaka was confused about Markandeya Rishi, who seemed to defy this universal scheme.
Suta Goswami narrated how Markandeya had taken the vow of perpetual celibacy, and maintained this for six lifetimes of Manu. In the seventh Manu, Indra sent Kamadeva and a host of other allurements to seduce him, but the Rishi was undeviated. Pleased by his complete focus, the Lord appeared before him as the Nara-Narayana Rishis. Markandeya was overjoyed, and warmly received Them in the customary way while offering wonderful prayers.
Previous M - Markendeya Rishi (8-10) Next Markandeya’s Vision of Maya
Last updated 1 year ago
Markandeya’s Vision of Maya
M - Markendeya Rishi (8-10)
Markandeya’s Vision of Maya
Chapter 9, 10
Seeing Markandeya’s impeccable spiritual character and hearing his beautiful prayers, the Lord was ready to benedict him as he desired. Markandeya considered the audience of the Lord to be the highest benediction. That said, he was still intrigued by the Lord’s illusory potency ( maya ) which orchestrates the movements of the entire creation. Understanding his desire, the Lord agreed to grant him a vision of maya .
One day, a great storm suddenly appeared, bringing gushing winds, deafening thunderbolts and torrents of rain. The waters of devastation violently appeared and flooded the three worlds! After the deluge, Markandeya Rishi wandered amongst the carnage, hungry and thirsty, feeling increasingly exhausted with every step. Millions of years passed in this torturous condition, being attacked by the elements, until the Rishi spotted a blossoming banyan tree with fruits. On a leaf of that tree was a beautiful, effulgent boy sucking on His toe. As the Rishi inched forward for closer examination, he was sucked into that boy’s body!
Inside the body, Markandeya Rishi saw the universe exactly as it had been before annihilation. Within a moment, however, the vision was interrupted and he was thrust outside again. When the Rishi went to embrace the Lord, the charming boy disappeared, as did the waters of annihilation, and he found himself back in his hermitage exactly as before. Markandeya Rishi had now experienced the incredible power of the Lord’s illusory potency.
Later, whilst travelling through the universe, Siva saw Markandeya in trance and was impressed. He entered the heart of Markandeya Rishi, who subsequently saw Siva in his meditation. When Markandeya Rishi opened his eyes, he saw Lord Siva right in front of him and offered his respectful homage. In great appreciation, Siva offered him a series of unique benedictions to aid him in his spiritual ascent.
Previous Markandeya’s Austerity Next Conspiracy 108
Last updated 1 year ago
śrī-śaunakaḥ uvāca—Śrī Śaunaka saidsūta—O Sūta Gosvāmījīva—may you liveciram—for a long timesādho—O saintvada—please speaknaḥ—to usvadatām—of speakersvara—O you who are the besttamasi—in darknessapāre—unboundedbhramatām—who are wanderingnṝṇām—for mentvam—youpāra-darśanaḥ—the seer of the opposite shore.
Blended reading (Sanskrit + English inline)
śrī-śaunaka uvāca
śrī-śaunakaḥ uvāca
Śrī Śaunaka said
sūta jīva ciraṁ sādho
sūta
O Sūta Gosvāmī
jīva
may you live
ciram
for a long time
sādho
O saint
vada no vadatāṁ vara
vada
please speak
tamasy apāre bhramatāṁ
nṝṇāṁ tvaṁ pāra-darśanaḥ
naḥ
to us
vadatām
of speakers
vara
O you who are the best
tamasi
in darkness
apāre
unbounded
bhramatām
who are wandering
nṝṇām
for men
tvam
you
pāra-darśanaḥ
the seer of the opposite shore.
Śrī Śaunaka said: O Sūta, may you live a long life! O saintly one, best of speakers, please continue speaking to us. Indeed, only you can show men the path out of the ignorance in which they are wandering.
Purport
According to Śrīla Jīva Gosvāmī, the sages saw that Sūta Gosvāmī was about to end his narration of Śrīmad-Bhāgavatam, and thus they urged him to first tell the story of Mārkaṇḍeya Ṛṣi.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śaunaka said: O Sūta, may you live a long life! O saintly one, best of speakers! Please continue speaking to us. Only you can show men wandering within insurmountable saṁṣara the way to cross beyond it.
In the Eighth Chapter Mārkaṇḍeya performs austerity and the Apasarās attempt to disturb his vows. Mārkaṇḍeya Purāṇa was mentioned in verse 24 of the last chapter. That brought to Śaunaka’s mind the story of Mārkaṇḍeya. Thus he asks about this now. Tamasi means “in saṁsāra.”
āhuḥ—they saycira-āyuṣam—having an extraordinarily long life spanṛṣim—the sagemṛkaṇḍu-tanayam—the son of Mṛkaṇḍujanāḥ—peopleyaḥ—whokalpa-ante—at the end of the day of Lord Brahmāhi—indeedurvaritaḥ—remaining aloneyena—by which (annihilation)grastam—seizedidam—thisjagat—entire universesaḥ—he, Mārkaṇḍeyavai—indeedasmat-kula—in my own familyutpannaḥ—bornkalpe—in the day of Brahmāasmin—thisbhārgava-ṛṣabhaḥ—the most eminent descendant of Bhṛgu Munina—noteva—certainlyadhunā—in our ageapi—evenbhūtānām—of all creationsamplavaḥ—annihilation by floodkaḥ—anyapi—at alljāyate—has arisenekaḥ—aloneeta—indeedarṇave—in the great oceanbhrāmyan—wanderingdadarśa—he sawpuruṣam—a personalitykila—it is saidvaṭa-patra—of a banyan leafpuṭe—within the foldtokam—an infant boyśayānam—lyingtu—butekam—oneadbhutam—wonderfuleṣaḥ—thisnaḥ—oursaṁśayaḥ—doubtbhūyān—greatsūta—O Sūta Gosvāmīkautūhalam—curiosityyataḥ—due to whichtam—thatnaḥ—for uschindhi—please cutmahā-yogin—O great yogīpurāneṣu—of the Purāṇasapi—indeedsammataḥ—universally accepted (as the expert knower).
Blended reading (Sanskrit + English inline)
āhuś cirāyuṣam ṛṣiṁ
āhuḥ
they say
cira-āyuṣam
having an extraordinarily long life span
ṛṣim
the sage
mṛkaṇḍu-tanayaṁ janāḥ
mṛkaṇḍu-tanayam
the son of Mṛkaṇḍu
janāḥ
people
yaḥ kalpānte hy urvarito
yaḥ
who
kalpa-ante
at the end of the day of Lord Brahmā
yena grastam idaṁ jagat
sa vā asmat-kulotpannaḥ
kalpe ’smin bhārgavarṣabhaḥ
naivādhunāpi bhūtānāṁ
samplavaḥ ko ’pi jāyate
eka evārṇave bhrāmyan
dadarśa puruṣaṁ kila
vaṭa-patra-puṭe tokaṁ
śayānaṁ tv ekam adbhutam
eṣa naḥ saṁśayo bhūyān
sūta kautūhalaṁ yataḥ
taṁ naś chindhi mahā-yogin
hi
indeed
purāṇeṣv api sammataḥ
urvaritaḥ
remaining alone
yena
by which (annihilation)
grastam
seized
idam
this
jagat
entire universe
saḥ
he, Mārkaṇḍeya
vai
indeed
asmat-kula
in my own family
utpannaḥ
born
kalpe
in the day of Brahmā
asmin
this
bhārgava-ṛṣabhaḥ
the most eminent descendant of Bhṛgu Muni
na
not
eva
certainly
adhunā
in our age
api
even
bhūtānām
of all creation
samplavaḥ
annihilation by flood
kaḥ
any
api
at all
jāyate
has arisen
ekaḥ
alone
eta
indeed
arṇave
in the great ocean
bhrāmyan
wandering
dadarśa
he saw
puruṣam
a personality
kila
it is said
vaṭa-patra
of a banyan leaf
puṭe
within the fold
tokam
an infant boy
śayānam
lying
tu
but
ekam
one
adbhutam
wonderful
eṣaḥ
this
naḥ
our
saṁśayaḥ
doubt
bhūyān
great
sūta
O Sūta Gosvāmī
kautūhalam
curiosity
yataḥ
due to which
tam
that
naḥ
for us
chindhi
please cut
mahā-yogin
O great yogī
purāneṣu
of the Purāṇas
api
indeed
sammataḥ
universally accepted (as the expert knower).
Authorities say that Mārkaṇḍeya Ṛṣi, the son of Mṛkaṇḍu, was an exceptionally long-lived sage who was the only survivor at the end of Brahmā’s day, when the entire universe was merged in the flood of annihilation. But this same Mārkaṇḍeya Ṛṣi, the foremost descendant of Bhṛgu, took birth in my own family during the current day of Brahmā, and we have not yet seen any total annihilation in this day of Brahmā. Also, it is well known that Mārkaṇḍeya, while wandering helplessly in the great ocean of annihilation, saw in those fearful waters a wonderful personality — an infant boy lying alone within the fold of a banyan leaf. O Sūta, I am most bewildered and curious about this great sage, Mārkaṇḍeya Ṛṣi. O great yogī, you are universally accepted as the authority on all the Purāṇas. Therefore kindly dispel my confusion.
Purport
Lord Brahmā’s day, consisting of his 12 hours, lasts 4 billion 320 million years, and his night is of the same duration. Apparently Mārkaṇḍeya lived throughout one such day and night and in the following day of Brahmā continued living as the same Mārkaṇḍeya. It seems that when annihilation occurred during Brahmā’s night, the sage wandered throughout the fearful waters of destruction and saw within those waters an extraordinary personality lying on a banyan leaf. All of these mysteries concerning Mārkaṇḍeya will be clarified by Sūta Gosvāmī at the request of the great sages.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Authorities say that Mārkaṇḍeya, the son of Mṛkaṇḍu, was an exceptionally long-lived sage who was the only survivor at the end of Brahmā's day, when the entire universe was merged in the flood of annihilation. But this same Mārkaṇḍeya, the foremost descendant of Bhṛgu, took birth in my own family during the current day of Brahmā, and we have not yet seen any total annihilation in this day of Brahmā. Also, it is well known that Mārkaṇḍeya, while wandering helplessly in the great ocean of annihilation, saw a wonderful personality—an infant boy lying alone within the fold of a banyan leaf. O Sūta, I am most bewildered and curious about this great sage, Mārkaṇḍeya. O great yogī, you are accepted as the authority on all the Purāṇas. Therefore kindly dispel my confusion.
Urvāritaḥ means “remaining.” During the devastation by which (yena) the universe was swallowed up, he remained. That is well known. But there is no devastation now. That is my doubt. Otherwise how could it happen that he saw a small boy on a banyan leaf during devastation? Because of this doubt, I have curiosity. Cut this doubt and curiosity. Not only are you a great yogī but are acknowledged as an authority on the Purāṇas.
sūtaḥ uvāca—Sūta Gosvāmī saidpraśnaḥ—questiontvayā—by youmahā-ṛṣe—O great sage, Śaunakaayam—thiskṛtaḥ—madeloka—of the entire worldbhrama—the delusionapahaḥ—which takes awaynārāyaṇa-kathā—discussion of the Supreme Lord, Nārāyaṇayatra—in whichgītā—is sungkali-mala—the contamination of the present Age of Kaliapahā—removing.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
praśnas tvayā maharṣe ’yaṁ
praśnaḥ
question
tvayā
by you
mahā-ṛṣe
O great sage, Śaunaka
kṛto loka-bhramāpahaḥ
nārāyaṇa-kathā yatra
ayam
this
kṛtaḥ
made
loka
of the entire world
bhrama
the delusion
gītā kali-malāpahā
apahaḥ
which takes away
nārāyaṇa-kathā
discussion of the Supreme Lord, Nārāyaṇa
yatra
in which
gītā
is sung
kali-mala
the contamination of the present Age of Kali
apahā
removing.
Sūta Gosvāmī said: O great sage Śaunaka, your very question will help remove everyone’s illusion, for it leads to the topics of Lord Nārāyaṇa, which cleanse away the contamination of this Kali age.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Suta said: Your question, which will remove everyone's illusion, has within it topics of Lord Nārāyaṇa, which destroy the contamination of Kal-yuga.
prāpta—having receiveddvi-jāti—of second birthsaṁskāraḥ—the purificatory ritualsmārkaṇḍeyaḥ—Mārkaṇḍeyapituḥ—from his fatherkramāt—by proper sequencechandāṁsi—the Vedic hymnsadhītya—studyingdharmeṇa—along with regulative principlestapaḥ—in austeritiessvādhyāya—and studysaṁyutaḥ—fullbṛhat-vrata—the great vow of lifelong celibacydharaḥ—maintainingśāntaḥ—peacefuljaṭilaḥ—with matted hairvalkala-ambaraḥ—wearing bark as his clothingbibhrat—carryingkamaṇḍalum—a waterpotdaṇḍam—a mendicant’s staffupavītam—the sacred threadsa-mekhalam—along with the ritual belt of a brahmacārīkṛṣṇa-ajinam—the skin of a black deersa-akṣa-sūtram—and prayer beads made of lotus seedskuśān—kuśa grassca—alsoniyama-ṛddhaye—to facilitate his spiritual progressagni—in the form of firearka—the sunguru—the spiritual mastervipra—the brāhmaṇasātmasu—and the Supersoularcayan—worshipingsandhyayoḥ—at the beginning and the end of the dayharim—the Supreme Personality of Godheadsāyam—in the eveningprātaḥ—in the early morningsaḥ—hegurave—unto his spiritual masterbhaikṣyam—alms obtained by beggingāhṛtya—bringingvāk-yataḥ—with controlled speechbubhuje—he partookguru-anujṣātaḥ—invited by his spiritual mastersakṛt—oncena—not (invited)u—indeedcet—ifupoṣitaḥ—fastingevam—in this waytapaḥ-svādhyāya-paraḥ—dedicated to austerities and studies of the Vedic literaturevarṣāṇām—yearsayuta-ayutam—ten thousand times ten thousandārādhayan—worshipinghṛṣīka-īśam—the supreme master of the senses, Lord Viṣṇujigye—he conqueredmṛtyum—deathsu-durjayam—impossible to conquer.
Blended reading (Sanskrit + English inline)
prāpta-dvijāti-saṁskāro
prāpta
having received
dvi-jāti
of second birth
saṁskāraḥ
the purificatory rituals
mārkaṇḍeyaḥ pituḥ kramāt
mārkaṇḍeyaḥ
Mārkaṇḍeya
pituḥ
from his father
kramāt
by proper sequence
chandāṁsy adhītya dharmeṇa
chandāṁsi
the Vedic hymns
adhītya
studying
dharmeṇa
along with regulative principles
tapaḥ-svādhyāya-saṁyutaḥ
tapaḥ
in austerities
svādhyāya
and study
saṁyutaḥ
full
bṛhad-vrata-dharaḥ śānto
bṛhat-vrata
the great vow of lifelong celibacy
dharaḥ
maintaining
śāntaḥ
peaceful
jaṭilo valkalāmbaraḥ
jaṭilaḥ
with matted hair
valkala-ambaraḥ
wearing bark as his clothing
bibhrat kamaṇḍaluṁ daṇḍam
bibhrat
carrying
kamaṇḍalum
a waterpot
daṇḍam
a mendicant’s staff
upavītaṁ sa-mekhalam
upavītam
the sacred thread
sa-mekhalam
along with the ritual belt of a brahmacārī
kṛṣṇājinaṁ sākṣa-sūtraṁ
kṛṣṇa-ajinam
the skin of a black deer
sa-akṣa-sūtram
and prayer beads made of lotus seeds
kuśāṁś ca niyamarddhaye
kuśān
kuśa grass
ca
also
niyama-ṛddhaye
to facilitate his spiritual progress
agny-arka-guru-viprātmasv
agni
in the form of fire
arka
the sun
guru
the spiritual master
vipra
the brāhmaṇas
ātmasu
and the Supersoul
arcayan sandhyayor harim
arcayan
worshiping
sandhyayoḥ
at the beginning and the end of the day
harim
the Supreme Personality of Godhead
sāyaṁ prātaḥ sa gurave
sāyam
in the evening
prātaḥ
in the early morning
saḥ
he
gurave
unto his spiritual master
bhaikṣyam āhṛtya vāg-yataḥ
bhaikṣyam
alms obtained by begging
āhṛtya
bringing
vāk-yataḥ
with controlled speech
bubhuje gurv-anujṣātaḥ
bubhuje
he partook
guru-anujṣātaḥ
invited by his spiritual master
sakṛt
once
sakṛn no ced upoṣitaḥ
evaṁ tapaḥ-svādhyāya-paro
varṣāṇām ayutāyutam
na
not (invited)
u
indeed
cet
if
upoṣitaḥ
fasting
evam
in this way
tapaḥ-svādhyāya-paraḥ
dedicated to austerities and studies of the Vedic literature
varṣāṇām
years
ayuta-ayutam
ten thousand times ten thousand
ārādhayan hṛṣīkeśaṁ
ārādhayan
worshiping
hṛṣīka-īśam
the supreme master of the senses, Lord Viṣṇu
jigye mṛtyuṁ su-durjayam
jigye
he conquered
mṛtyum
death
su-durjayam
impossible to conquer.
After being purified by his father’s performance of the prescribed rituals leading to Mārkaṇḍeya’s brahminical initiation, Mārkaṇḍeya studied the Vedic hymns and strictly observed the regulative principles. He became advanced in austerity and Vedic knowledge and remained a lifelong celibate. Appearing most peaceful with his matted hair and his clothing made of bark, he furthered his spiritual progress by carrying the mendicant’s waterpot, staff, sacred thread, brahmacārī belt, black deerskin, lotus-seed prayer beads and bundles of kuśa grass. At the sacred junctures of the day he regularly worshiped the Supreme Personality of Godhead in five forms — the sacrificial fire, the sun, his spiritual master, the brāhmaṇas and the Supersoul within his heart. Morning and evening he would go out begging, and upon returning he would present all the food he had collected to his spiritual master. Only when his spiritual master invited him would he silently take his one meal of the day; otherwise he would fast. Thus devoted to austerity and Vedic study, Mārkaṇḍeya Ṛṣi worshiped the supreme master of the senses, the Personality of Godhead, for countless millions of years, and in this way he conquered unconquerable death.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After being purified by his father's performance of second birth saṁskāra, Mārkaṇḍeya studied the Vedic hymns and strictly observed the regulative principles. A lifelong celibate, he was peaceful and endowed with austerity and Vedic knowledge. With his matted hair, clothing made of bark, a waterpot, staff, sacred thread, brahmacārī belt, black deerskin, lotus-seed prayer beads and bundles of kuśa grass. At the sacred junctures of the day he regularly worshiped the Supreme Lord in five forms—the sacrificial fire, the sun, guru, the brāhmaṇas and Paramātmā within his heart. Morning and evening he would go out begging and upon returning he would present all the food he had collected to his guru. Only when his guru invited him would he silently take his one meal of the day; otherwise he would fast. Thus devoted to austerity and Vedic study, Mārkaṇḍeya worshiped the supreme master of the senses for a hundred million years and in this way he conquered unconquerable death.
brahmā—Lord Brahmābhṛguḥ—Bhṛgu Munibhavaḥ—Lord Śivadakṣaḥ—Prajāpati Dakṣabrahma-putrāḥ—the great sons of Brahmāca—andye—whoapare—othersnṛ—human beingsdeva—demigodspitṛ—forefathersbhūtāni—and ghostly spiritstena—with that (conquest of death)āsan—they all becameati-vismitāḥ—extremely amazed.
Blended reading (Sanskrit + English inline)
brahmā bhṛgur bhavo dakṣo
brahmā
Lord Brahmā
bhṛguḥ
Bhṛgu Muni
bhavaḥ
Lord Śiva
dakṣaḥ
Prajāpati Dakṣa
brahma-putrāś ca ye ’pare
brahma-putrāḥ
the great sons of Brahmā
ca
and
ye
who
nṛ-deva-pitṛ-bhūtāni
apare
others
nṛ
human beings
deva
demigods
pitṛ
forefathers
bhūtāni
and ghostly spirits
tenāsann ati-vismitāḥ
tena
with that (conquest of death)
āsan
they all became
ati-vismitāḥ
extremely amazed.
Lord Brahmā, Bhṛgu Muni, Lord Śiva, Prajāpati Dakṣa, the great sons of Brahmā, and many others among the human beings, demigods, forefathers and ghostly spirits — all were astonished by the achievement of Mārkaṇḍeya Ṛṣi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Brahmā, Bhṛgu, Śiva, Prajāpati Dakṣa, the great sons of Brahmā, and many others among the human beings, devatās, Pitṛs and ghostly spirits were astonished by Mārkaṇḍeya.
ittham—in this mannerbṛhat-vrata-dharaḥ—maintaining the vow of celibacy, brahmacaryatapaḥ-svādhyāya-saṁyamaiḥ—by his austerities, study of the Vedas and regulative principlesdadhyau—he meditatedadhokṣajam—upon the transcendental Lordyogī—the yogīdhvasta—destroyedkleśa—all troublesantaḥ-ātmanā—with his introspective mind.
Blended reading (Sanskrit + English inline)
itthaṁ bṛhad-vrata-dharas
ittham
in this manner
bṛhat-vrata-dharaḥ
maintaining the vow of celibacy, brahmacarya
tapaḥ-svādhyāya-saṁyamaiḥ
by his austerities, study of the Vedas and regulative principles
tapaḥ-svādhyāya-saṁyamaiḥ
dadhyāv adhokṣajaṁ yogī
dadhyau
he meditated
adhokṣajam
upon the transcendental Lord
yogī
the yogī
dhvasta-kleśāntarātmanā
dhvasta
destroyed
kleśa
all troubles
antaḥ-ātmanā
with his introspective mind.
In this way the devotional mystic Mārkaṇḍeya maintained rigid celibacy through penance, study of the Vedas and self-discipline. With his mind thus free of all disturbances, he turned it inward and meditated on the Supreme Personality of Godhead, who lies beyond the material senses.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In this way, maintaining rigid celibacy through penance, study of the Vedas and self-discipline, the yogī meditated on the Lord with his mind free of all material attractions.
He meditated with a mind (antarātmanā) freed of all kleśas such as attachment. [Note: There are five kleśas: ignorance, ego, attachment, hatred and absorption in material existence.]
tasya—heevam—thusyuṣjataḥ—while fixingcittam—his mindmahā-yogena—by powerful practice of yogayoginaḥ—the mystic sagevyatīyāya—passed bymahān—a greatkālaḥ—period of timemanu-antara—lifetimes of Manuṣaṭ—sixātmakaḥ—consisting of.
Blended reading (Sanskrit + English inline)
tasyaivaṁ yuṣjataś cittaṁ
tasya
he
evam
thus
yuṣjataḥ
while fixing
cittam
his mind
mahā-yogena yoginaḥ
mahā-yogena
by powerful practice of yoga
yoginaḥ
the mystic sage
vyatīyāya mahān kālo
vyatīyāya
passed by
mahān
a great
kālaḥ
period of time
manvantara-ṣaḍ-ātmakaḥ
manu-antara
lifetimes of Manu
ṣaṭ
six
ātmakaḥ
consisting of.
While the mystic sage thus concentrated his mind by powerful yoga practice, the tremendous period of six lifetimes of Manu passed by.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
While the yogī concentrated his mind by powerful yoga practice, the great expanse of six Manvantaras passed.
etat—thispurandaraḥ—Lord Indrajṣātvā—learningsaptame—in the seventhasmin—thiskila—indeedantare—reign of Manutapaḥ—of the austeritiesviśaṅkitaḥ—becoming fearfulbrahman—O brāhmaṇa Śaunakaārebhe—he set into motiontat—of that austerityvighātanam—obstruction.
Blended reading (Sanskrit + English inline)
etat purandaro jṣātvā
etat
this
purandaraḥ
Lord Indra
jṣātvā
learning
saptame ’smin kilāntare
saptame
in the seventh
asmin
this
kila
indeed
antare
reign of Manu
tapo-viśaṅkito brahmann
tapaḥ
of the austerities
viśaṅkitaḥ
becoming fearful
brahman
O brāhmaṇa Śaunaka
ārebhe tad-vighātanam
ārebhe
he set into motion
tat
of that austerity
vighātanam
obstruction.
O brāhmaṇa, during the seventh reign of Manu, the current age, Lord Indra came to know of Mārkaṇḍeya’s austerities and became fearful of his growing mystic potency. Thus he tried to impede the sage’s penance.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O brāhmaṇa, during the reign of the seventh Manu, the current age, Indra came to know of Mārkaṇḍeya's austerities, and being fearful, he began to obstruct the sage's penance.
Indra became fearful that by his austerity he would take Indra’s post.
gandharva-apsarasaḥ—the celestial singers and dancing girlskāmam—Cupidvasanta—the spring seasonmalaya-anilau—and the refreshing breeze from the Malaya Hillsmunaye—to the sagepreṣayām āsa—he sentrajaḥ-toka—the child of passion, greedmadau—and intoxicationtathā—also.
Blended reading (Sanskrit + English inline)
gandharvāpsarasaḥ kāmaṁ
gandharva-apsarasaḥ
the celestial singers and dancing girls
kāmam
Cupid
vasanta-malayānilau
vasanta
the spring season
malaya-anilau
and the refreshing breeze from the Malaya Hills
munaye preṣayām āsa
munaye
to the sage
preṣayām āsa
he sent
rajas-toka-madau tathā
rajaḥ-toka
the child of passion, greed
madau
and intoxication
tathā
also.
To ruin the sage’s spiritual practice, Lord Indra sent Cupid, beautiful celestial singers, dancing girls, the season of spring and the sandalwood-scented breeze from the Malaya Hills, along with greed and intoxication personified.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Indra sent Cupid, Gandharvas, Apsarās, the season of spring and the sandalwood-scented breeze from the Malaya Hills, along with greed and intoxication personified.
He sent the son of passion, greed (rajas-toka) and intoxication.
te—theyvai—indeedtat—of Mārkaṇḍeya Ṛṣiāśramam—to the hermitagejagmuḥ—wenthima-adreḥ—of the Himālaya Mountainspārśve—to the sideuttare—on the northpuṣpabhadrā nadī—the Puṣpabhadrā Riveryatra—wherecitrā-ākhyā—named Citrāca—andśilā—the peakvibho—O powerful Śaunaka.
Blended reading (Sanskrit + English inline)
te vai tad-āśramaṁ jagmur
te
they
vai
indeed
tat
of Mārkaṇḍeya Ṛṣi
āśramam
to the hermitage
jagmuḥ
went
himādreḥ pārśva uttare
hima-adreḥ
of the Himālaya Mountains
pārśve
to the side
uttare
on the north
puṣpabhadrā nadī yatra
puṣpabhadrā nadī
the Puṣpabhadrā River
yatra
where
citrākhyā ca śilā vibho
citrā-ākhyā
named Citrā
ca
and
śilā
the peak
vibho
O powerful Śaunaka.
O most powerful Śaunaka, they went to Mārkaṇḍeya’s hermitage, on the northern side of the Himālaya Mountains where the Puṣpabhadrā River passes by the famous peak Citrā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O most powerful Śaunaka! They went to Mārkaṇḍeya's hermitage, on the northern side of the Himālaya Mountains near the Puṣpabhadrā River and Mount Citrā.
tat—hisāśrama-padam—place of hermitagepuṇyam—piouspuṇya—piousdruma—with treeslatā—and creepersaṣcitam—specially markedpuṇya—piousdvija—of brāhmaṇa sageskula—with the groupsākīrṇam—brimmingpuṇya—piousamala—spotlessjala-āśayam—having reservoirs of watermatta—maddenedbhramara—of beessaṅgītam—with singingmatta—maddenedkokila—of cuckooskūjitam—with cooingmatta—maddenedbarhi—of peacocksnaṭa-āṭopam—with the frenzy of dancingmatta—maddeneddvija—of birdskula—with the familiesākulam—filledvāyuḥ—the wind of the Malaya Hillspraviṣṭaḥ—enteringādāya—taking uphima—chillingnirjhara—of the waterfallsśīkarān—the drops of mistsumanobhiḥ—by the flowerspariṣvaktaḥ—being embracedvavau—blewuttambhayan—evokingsmaram—Cupid.
Blended reading (Sanskrit + English inline)
tad-āśrama-padaṁ puṇyaṁ
tat
his
āśrama-padam
place of hermitage
puṇyam
pious
puṇya-druma-latāṣcitam
puṇya
pious
druma
with trees
latā
and creepers
aṣcitam
specially marked
puṇya-dvija-kulākīrṇaṁ
puṇya
pious
dvija
of brāhmaṇa sages
kula
with the groups
ākīrṇam
brimming
puṇyāmala-jalāśayam
puṇya
pious
amala
spotless
jala-āśayam
having reservoirs of water
matta-bhramara-saṅgītaṁ
matta
maddened
bhramara
of bees
saṅgītam
with singing
matta-kokila-kūjitam
matta
maddened
kokila
of cuckoos
kūjitam
with cooing
matta-barhi-naṭāṭopaṁ
matta
maddened
barhi
of peacocks
naṭa-āṭopam
with the frenzy of dancing
matta-dvija-kulākulam
matta
maddened
dvija
of birds
kula
with the families
ākulam
filled
vāyuḥ praviṣṭa ādāya
vāyuḥ
the wind of the Malaya Hills
praviṣṭaḥ
entering
ādāya
taking up
hima-nirjhara-śīkarān
hima
chilling
nirjhara
of the waterfalls
śīkarān
the drops of mist
sumanobhiḥ pariṣvakto
sumanobhiḥ
by the flowers
pariṣvaktaḥ
being embraced
vavāv uttambhayan smaram
vavau
blew
uttambhayan
evoking
smaram
Cupid.
Groves of pious trees decorated the holy āśrama of Mārkaṇḍeya Ṛṣi, and many saintly brāhmaṇas lived there, enjoying the abundant pure, sacred ponds. The āśrama resounded with the buzzing of intoxicated bees and the cooing of excited cuckoos, while jubilant peacocks danced about. Indeed, many families of maddened birds crowded that hermitage. The springtime breeze sent by Lord Indra entered there, carrying cooling drops of spray from nearby waterfalls. Fragrant from the embrace of forest flowers, that breeze entered the hermitage and began evoking the lusty spirit of Cupid.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
It was a pure hermitage, filled with pure trees and creepers, pure groups of brāhmaṇas, and pure, clear lakes. Intoxicated bees were humming, intoxicated cuckoos were cooing, intoxicated peacocks were dancing, and intoxicated birds were flying everywhere. The breeze, embraced by flowers, holding drops of cool water from waterfalls, entering that place and agitating Cupid, began to blow.
udyat—risingcandra—with the moonniśā—nighttimevaktraḥ—whose facepravāla—of new sproutsstabaka—and blossomsālibhiḥ—with rowsgopa—being hiddendruma—of the treeslatā—and creepersjālaiḥ—along with the multitudetatra—thereāsīt—appearedkusuma-ākaraḥ—the spring season.
Blended reading (Sanskrit + English inline)
udyac-candra-niśā-vaktraḥ
udyat
rising
candra
with the moon
niśā
nighttime
vaktraḥ
whose face
pravāla-stabakālibhiḥ
pravāla
of new sprouts
stabaka
and blossoms
ālibhiḥ
with rows
gopa-druma-latā-jālais
gopa
being hidden
druma
of the trees
latā
and creepers
jālaiḥ
along with the multitude
tatrāsīt kusumākaraḥ
tatra
there
āsīt
appeared
kusuma-ākaraḥ
the spring season.
Springtime then appeared in Mārkaṇḍeya’s āśrama. Indeed, the evening sky, glowing with the light of the rising moon, became the very face of spring, and sprouts and fresh blossoms virtually covered the multitude of trees and creepers.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Springtime, whose face was the rising moon at night, endowed with a network of trees and creepers protecting the moon rays and endowed with clumps of flowers, made its appearance in the hermitage.
Spring had night as its face with a rising moon. The spring was endowed with a network of creepers and trees which protected the rays of the moon (gopa) and was endowed with lines of flower clumps.
anvīyamānaḥ—being followedgandharvaiḥ—by Gandharvasgīta—of singersvāditra—and players of musical instrumentsyūthakaiḥ—by companiesadṛśyata—was seenātta—holding upcāpa-iṣuḥ—his bow and arrowssvaḥ-strī-yūtha—of hoardes of heavenly womenpatiḥ—the mastersmaraḥ—Cupid.
Blended reading (Sanskrit + English inline)
anvīyamāno gandharvair
anvīyamānaḥ
being followed
gandharvaiḥ
by Gandharvas
gīta-vāditra-yūthakaiḥ
gīta
of singers
vāditra
and players of musical instruments
yūthakaiḥ
by companies
adṛśyatātta-cāpeṣuḥ
adṛśyata
was seen
ātta
holding up
cāpa-iṣuḥ
his bow and arrows
svaḥ-strī-yūtha-patiḥ smaraḥ
svaḥ-strī-yūtha
of hoardes of heavenly women
patiḥ
the master
smaraḥ
Cupid.
Cupid, the master of many heavenly women, then came there holding his bow and arrows. He was followed by groups of Gandharvas playing musical instruments and singing.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Cupid, the master of many heavenly women, followed by groups of Gandharvas playing musical instruments and singing, appeared, holding his bow and arrow.
He came with persons who had groups of instrument players and singers. The suffix kaiḥ has the sense of “possessing.” The sage realized their presence somewhat in his mind and began to tremble. This can be understood from later verses. Verse 29 mentions he was a like suddenly awakened snake, and the word dharṣitaḥ (violated) in verse 30 indicates awareness of their attack.
hutvā—having offered oblationsagnim—to the sacrificial firesamupāsīnam—sitting in yogic meditationdadṛśuḥ—they sawśakra—of Indrakiṅkarāḥ—the servantsmīlita—closedakṣam—his eyesdurādharṣam—invinciblemūrti-mantam—personifiediva—as ifanalam—fire.
Blended reading (Sanskrit + English inline)
hutvāgniṁ samupāsīnaṁ
hutvā
having offered oblations
agnim
to the sacrificial fire
samupāsīnam
sitting in yogic meditation
dadṛśuḥ śakra-kiṅkarāḥ
dadṛśuḥ
they saw
śakra
of Indra
kiṅkarāḥ
the servants
mīlitākṣaṁ durādharṣaṁ
mīlita
closed
akṣam
his eyes
durādharṣam
invincible
mūrtimantam ivānalam
mūrti-mantam
personified
iva
as if
analam
fire.
These servants of Indra found the sage sitting in meditation, having just offered his prescribed oblations into the sacrificial fire. His eyes closed in trance, he seemed invincible, like fire personified.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
These servants of Indra saw the sage sitting in meditation, with closed eyes, having just offered his prescribed oblations into the sacrificial fire. He seemed invincible, like fire personified.
They saw the sage sitting (samupāsīnam).
sandadhe—he fixedastram—the weaponsva-dhanuṣi—upon his bowkāmaḥ—Cupidpaṣca-mukham—having five heads (sight, sound, smell, touch and taste)tadā—thenmadhuḥ—springmanaḥ—the mind of the sagerajaḥ-tokaḥ—the child of passion, greedindra-bhṛtyāḥ—the servants of Indravyakampayan—attempted to agitate.
Blended reading (Sanskrit + English inline)
sandadhe ’straṁ sva-dhanuṣi
sandadhe
he fixed
kāmaḥ paṣca-mukhaṁ tadā
astram
the weapon
sva-dhanuṣi
upon his bow
madhur mano rajas-toka
kāmaḥ
Cupid
indra-bhṛtyā vyakampayan
paṣca-mukham
having five heads (sight, sound, smell, touch and taste)
tadā
then
madhuḥ
spring
manaḥ
the mind of the sage
rajaḥ-tokaḥ
the child of passion, greed
indra-bhṛtyāḥ
the servants of Indra
vyakampayan
attempted to agitate.
While the son of passion [greed personified], spring and the other servants of Indra all tried to agitate Mārkaṇḍeya’s mind, Cupid drew his five-headed arrow and fixed it upon his bow.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
While greed personified, spring and the other servants of Indra all tried to agitate Mārkaṇḍeya's mind, Cupid fixed his five-headed arrow on his bow.
The five heads of the arrow are drying up, bewilderment, agitation, suffering, and exhilaration.
krīḍantyāḥ—who was playingpuṣjikasthalyāḥ—of the Apsarā named Puṣjikasthalīkandukaiḥ—with a number of ballsstana—of her breastsgauravāt—because of the great weightbhṛśam—very muchudvigna—overburdenedmadhyāyāḥ—whose waistkeśa—from her hairvisraṁsita—fallingsrajaḥ—the flower garlanditaḥ tataḥ—here and therebhramat—wanderingdṛṣṭeḥ—whose eyescalantyāḥ—who was running aboutanu kandukam—after her ballvāyuḥ—the windjahāra—stole awaytat-vāsaḥ—her garmentsūkṣmam—finetruṭita—loosenedmekhalam—the belt.
Blended reading (Sanskrit + English inline)
krīḍantyāḥ puṣjikasthalyāḥ
krīḍantyāḥ
who was playing
puṣjikasthalyāḥ
of the Apsarā named Puṣjikasthalī
kandukaiḥ stana-gauravāt
kandukaiḥ
with a number of balls
stana
of her breasts
gauravāt
because of the great weight
bhṛśam udvigna-madhyāyāḥ
bhṛśam
very much
udvigna
overburdened
madhyāyāḥ
whose waist
keśa-visraṁsita-srajaḥ
keśa
from her hair
visraṁsita
falling
srajaḥ
the flower garland
itas tato bhramad-dṛṣṭeś
itaḥ tataḥ
here and there
bhramat
wandering
dṛṣṭeḥ
whose eyes
calantyā anu kandukam
calantyāḥ
who was running about
anu kandukam
after her ball
vāyur jahāra tad-vāsaḥ
vāyuḥ
the wind
jahāra
stole away
tat-vāsaḥ
her garment
sūkṣmaṁ truṭita-mekhalam
sūkṣmam
fine
truṭita
loosened
mekhalam
the belt.
The Apsarā Puṣjikasthalī made a show of playing with a number of toy balls. Her waist seemed weighed down by her heavy breasts, and the wreath of flowers in her hair became disheveled. As she ran about after the balls, glancing here and there, the belt of her thin garment loosened, and suddenly the wind blew her clothes away.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
While Puṣjikasthalī, with waist bent over by the weight of her breasts, garlands falling from her hair, was playing with some balls, glancing here and there, and was chasing a ball, the wind blew her fine dress with its loose belt.
visasarja—shottadā—thenbāṇam—the arrowmatvā—thinkingtam—himsva—by himselfjitam—conqueredsmaraḥ—Cupidsarvam—all thistatra—directed at the sageabhavat—becamemogham—futileanīśasya—of an atheist disbelieveryathā—just asudyamaḥ—the endeavors.
Blended reading (Sanskrit + English inline)
visasarja tadā bāṇaṁ
visasarja
shot
tadā
then
bāṇam
the arrow
matvā taṁ sva-jitaṁ smaraḥ
matvā
thinking
tam
him
sva
by himself
jitam
conquered
smaraḥ
Cupid
sarvaṁ tatrābhavan mogham
sarvam
all this
tatra
directed at the sage
abhavat
became
mogham
futile
anīśasya yathodyamaḥ
anīśasya
of an atheist disbeliever
yathā
just as
udyamaḥ
the endeavors.
Cupid, thinking he had conquered the sage, then shot his arrow. But all these attempts to seduce Mārkaṇḍeya proved futile, just like the useless endeavors of an atheist.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Cupid, thinking he had conquered the sage, then shot his arrow. But all these attempts proved futile, just like the useless endeavors of a person with bad luck.
Anīśasya means “of a person with bad fortune.”
te—theyittham—in this wayapakurvantaḥ—trying to do harmmuneḥ—to the sagetat—histejasā—by the potencymune—O sage (Śaunaka)dahyamānāḥ—feeling burnednivavṛtuḥ—they desistedprabodhya—having awakenedahim—a snakeiva—as ifarbhakāḥ—children.
Blended reading (Sanskrit + English inline)
ta ittham apakurvanto
munes tat-tejasā mune
te
they
ittham
in this way
apakurvantaḥ
trying to do harm
muneḥ
to the sage
tat
his
tejasā
by the potency
mune
O sage (Śaunaka)
dahyamānā nivavṛtuḥ
dahyamānāḥ
feeling burned
nivavṛtuḥ
they desisted
prabodhyāhim ivārbhakāḥ
prabodhya
having awakened
ahim
a snake
iva
as if
arbhakāḥ
children.
O learned Śaunaka, while Cupid and his followers tried to harm the sage, they felt themselves being burned alive by his potency. Thus they stopped their mischief, just like children who have aroused a sleeping snake.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O learned Śaunaka! While Cupid and his followers tried to harm the sage, they became burned by his potency. Thus they desisted, just like children who have aroused a sleeping snake.
They became frightened, thinking, “We do not know what will happen now.” From the example of the snake, it is understood that the sage first became angry on the arousal of lust and then he controlled both lust and anger.
ఇతీన్ద్రానుచరైర్బ్రహ్మన్ ధర్షితోఽపి మహాముని: ।
యన్నాగాదహమో భావం న తచ్చిత్రం మహత్సు హి ॥ ౩౦ ॥
itīndrānucarair brahman
[iteendraanucharair brahman]
dharṣito ’pi mahā-muniḥ
[dharshito ’pi mahaa-munih]
yan nāgād ahamo bhāvaṁ
[yan naagaad ahamo bhaavam]
na tac citraṁ mahatsu hi
[na tach chitram mahatsu hi]
Word-for-word
iti—thusindra-anucaraiḥ—by the followers of Indrabrahman—O brāhmaṇadharṣitaḥ—impudently attackedapi—althoughmahā-muniḥ—the elevated sageyat—thatna agāt—he did not succumbahamaḥ—of false egobhāvam—to the transformationna—nottat—thatcitram—surprisingmahatsu—for great soulshi—indeed.
Blended reading (Sanskrit + English inline)
itīndrānucarair brahman
iti
thus
indra-anucaraiḥ
by the followers of Indra
brahman
O brāhmaṇa
dharṣito ’pi mahā-muniḥ
dharṣitaḥ
impudently attacked
api
although
mahā-muniḥ
the elevated sage
yan nāgād ahamo bhāvaṁ
yat
that
na agāt
he did not succumb
ahamaḥ
of false ego
bhāvam
to the transformation
na tac citraṁ mahatsu hi
na
not
tat
that
citram
surprising
mahatsu
for great souls
hi
indeed.
O brāhmaṇa, the followers of Lord Indra had impudently attacked the saintly Mārkaṇḍeya, yet he did not succumb to any influence of false ego. For great souls such tolerance is not at all surprising.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O brāhmaṇa! Though the followers of Indra had impudently attacked the saintly Mārkaṇḍeya, he did not succumb to false ego. For great souls such tolerance is not surprising.
Ahamaḥ means “of ahaṅkāra.”
dṛṣṭvā—seeingnistejasam—deprived of his powerkāmam—Cupidsa-gaṇam—along with his associatesbhagavān—the powerful lordsva-rāṭ—King Indraśrutvā—and hearinganubhāvam—the influencebrahma-ṛṣeḥ—of the sage among the brāhmaṇasvismayam—astonishmentsamagāt—he attainedparam—great.
Blended reading (Sanskrit + English inline)
dṛṣṭvā nistejasaṁ kāmaṁ
dṛṣṭvā
seeing
nistejasam
deprived of his power
kāmam
Cupid
sa-gaṇaṁ bhagavān svarāṭ
sa-gaṇam
along with his associates
bhagavān
the powerful lord
sva-rāṭ
King Indra
śrutvānubhāvaṁ brahmarṣer
śrutvā
and hearing
anubhāvam
the influence
brahma-ṛṣeḥ
of the sage among the brāhmaṇas
vismayaṁ samagāt param
vismayam
astonishment
samagāt
he attained
param
great.
The mighty King Indra was most astonished when he heard of the mystic prowess of the exalted sage Mārkaṇḍeya and saw how Cupid and his associates had become powerless in his presence.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The mighty King Indra, seeing the impotence of Cupid and his followers, and hearing of the power of the great sage, became very astonished.
Svarāṭ means Indra.
tasya—while he, Mārkaṇḍeyaevam—in this wayyuṣjataḥ—was fixingcittam—his mindtapaḥ—by austeritysvādhyāya—study of the Vedassaṁyamaiḥ—and regulative principlesanugrahāya—for showing mercyāvirāsīt—made Himself manifestnara-nārāyaṇaḥ—exhibiting the forms of Nara and Nārāyaṇahariḥ—the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
tasyaivaṁ yuṣjataś cittaṁ
tasya
while he, Mārkaṇḍeya
evam
in this way
yuṣjataḥ
was fixing
cittam
his mind
tapaḥ-svādhyāya-saṁyamaiḥ
tapaḥ
by austerity
svādhyāya
study of the Vedas
saṁyamaiḥ
and regulative principles
anugrahāyāvirāsīn
anugrahāya
for showing mercy
āvirāsīt
made Himself manifest
nara-nārāyaṇo hariḥ
nara-nārāyaṇaḥ
exhibiting the forms of Nara and Nārāyaṇa
hariḥ
the Supreme Personality of Godhead.
Desiring to bestow His mercy upon the saintly Mārkaṇḍeya, who had perfectly fixed his mind in self-realization through penance, Vedic study and observance of regulative principles, the Supreme Personality of Godhead personally appeared before the sage in the forms of Nara and Nārāyaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
While Mārkaṇḍeya was fixing his mind through penance, Vedic study and observance of regulative principles, the Supreme Lord Nara-Nārāyaṇa appeared before the sage by his mercy.
tau—the two of Themśukla-kṛṣṇau—one white and the other blacknava-kaṣja—like blooming lotus flowerslocanau—Their eyescatuḥ-bhujau—having four armsraurava—black deerskinvalkala—and barkambarau—as Their clothingpavitra—most purifyingpāṇī—Their handsupavītakam—sacred threadtri-vṛt—threefoldkamaṇḍalum—waterpotdaṇḍam—staffṛjum—straightca—andvaiṇavam—made of bamboopadma-akṣa—of lotus seedsmālām—prayer beadsuta—andjantu-mārjanam—which purifies all living beingsvedam—the Vedas (represented by bundles of darbha grass)ca—andsākṣāt—directlytapaḥ—austerityeva—indeedrūpiṇau—personifiedtapat—blazingtaḍit—lightningvarṇa—the colorpiśaṅga—yellowishrociṣā—with Their effulgenceprāṁśū—very talldadhānau—bearingvibudha-ṛṣabha—by the chief of the demigodsarcitau—worshiped.
Blended reading (Sanskrit + English inline)
tau śukla-kṛṣṇau nava-kaṣja-locanau
tau
the two of Them
śukla-kṛṣṇau
one white and the other black
nava-kaṣja
like blooming lotus flowers
locanau
Their eyes
catur-bhujau raurava-valkalāmbarau
catuḥ-bhujau
having four arms
raurava
black deerskin
valkala
and bark
ambarau
as Their clothing
pavitra-pāṇī upavītakaṁ tri-vṛt
pavitra
most purifying
pāṇī
Their hands
upavītakam
sacred thread
tri-vṛt
threefold
kamaṇḍaluṁ daṇḍam ṛjuṁ ca vaiṇavam
kamaṇḍalum
waterpot
daṇḍam
staff
ṛjum
straight
ca
and
vaiṇavam
made of bamboo
padmākṣa-mālām uta jantu-mārjanaṁ
padma-akṣa
of lotus seeds
mālām
prayer beads
uta
and
jantu-mārjanam
which purifies all living beings
vedaṁ ca sākṣāt tapa eva rūpiṇau
vedam
the Vedas (represented by bundles of darbha grass)
ca
and
sākṣāt
directly
tapaḥ
austerity
eva
indeed
rūpiṇau
personified
tapat-taḍid-varṇa-piśaṅga-rociṣā
tapat
blazing
taḍit
lightning
varṇa
the color
piśaṅga
yellowish
rociṣā
with Their effulgence
prāṁśū dadhānau vibudharṣabhārcitau
prāṁśū
very tall
dadhānau
bearing
vibudha-ṛṣabha
by the chief of the demigods
arcitau
worshiped.
One of Them was of a whitish complexion, the other blackish, and They both had four arms. Their eyes resembled the petals of blooming lotuses, and They wore garments of black deerskin and bark, along with the three-stranded sacred thread. In Their hands, which were most purifying, They carried the mendicant’s waterpot, straight bamboo staff and lotus-seed prayer beads, as well as the all-purifying Vedas in the symbolic form of bundles of darbha grass. Their bearing was tall and Their yellow effulgence the color of radiant lightning. Appearing as austerity personified, They were being worshiped by the foremost demigods.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
One form was white and the other black. They had four arms and eyes resembling lotus petals. They wore garments of black deerskin and bark, along with the three-stranded sacred thread and had pavitras of kuśa on their hands. They carried the mendicant's waterpot, straight bamboo staff and lotus-seed prayer beads, as well as the all-purifying Vedas in the symbolic form of bundles of darbha grass. The tall figures, austerity personified, flashing with yellow rays like lightning, were being worshiped by the foremost devatās.
They wore skin of the black deer and bark for clothing and a sacred thread of newly woven thread in three strands. They held water pots in their hands. They held the Vedas which purify men. Some say this means they held darbha, representing the Vedas. They were the personification of austerity. They were tall. Their yellow effulgence looked like flashing lightning.
te—Theyvai—indeedbhagavataḥ—of the Personality of Godheadrūpe—the personal manifestationsnara-nārāyaṇau—Nara and Nārāyaṇaṛṣī—the two sagesdṛṣṭvā—seeingutthāya—standing upādareṇa—with respectuccaiḥ—greatnanāma—bowed downaṅgena—with his entire bodydaṇḍa-vat—just like a stick.
Blended reading (Sanskrit + English inline)
te vai bhagavato rūpe
te
They
vai
indeed
bhagavataḥ
of the Personality of Godhead
rūpe
the personal manifestations
nara-nārāyaṇāv ṛṣī
nara-nārāyaṇau
Nara and Nārāyaṇa
ṛṣī
the two sages
dṛṣṭvotthāyādareṇoccair
dṛṣṭvā
seeing
utthāya
standing up
ādareṇa
with respect
uccaiḥ
great
nanāmāṅgena daṇḍa-vat
nanāma
bowed down
aṅgena
with his entire body
daṇḍa-vat
just like a stick.
These two sages, Nara and Nārāyaṇa, were the direct personal forms of the Supreme Lord. When Mārkaṇḍeya Ṛṣi saw Them, he immediately stood up and then with great respect offered Them obeisances by falling down flat on the ground like a stick.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Seeing these two sages, Nara and Nārāyaṇa, forms of the Supreme Lord, Mārkaṇḍeya stood up and with great respect offered them obeisances by falling down flat on the ground.
స తత్సన్దర్శనానన్దనిర్వృతాత్మేన్ద్రియాశయ: ।
హృష్టరోమాశ్రుపూర్ణాక్షో న సేహే తావుదీక్షితుమ్ ॥ ౩౬ ॥
sa tat-sandarśanānanda-
[sa tat-sandarshanaananda-]
nirvṛtātmendriyāśayaḥ
[nirvritaatmendriyaashayah]
hṛṣṭa-romāśru-pūrṇākṣo
[hrishta-romaashru-poornaaksho]
na sehe tāv udīkṣitum
[na sehe taav udeekshitum]
Word-for-word
saḥ—he, Mārkaṇḍeyatat—of Themsandarśana—because of seeingānanda—by the ecstasynirvṛta—pleasedātma—whose bodyindriya—sensesāśayaḥ—and mindhṛṣṭa—standing on endromā—his bodily hairsaśru—with tearspūrṇa—filledakṣaḥ—his eyesna sehe—he was unabletau—upon themudīkṣitum—to glance.
Blended reading (Sanskrit + English inline)
sa tat-sandarśanānanda-
saḥ
he, Mārkaṇḍeya
tat
of Them
sandarśana
because of seeing
ānanda
by the ecstasy
nirvṛtātmendriyāśayaḥ
nirvṛta
pleased
ātma
whose body
indriya
senses
āśayaḥ
and mind
hṛṣṭa-romāśru-pūrṇākṣo
hṛṣṭa
standing on end
romā
his bodily hairs
aśru
with tears
pūrṇa
filled
akṣaḥ
his eyes
na sehe tāv udīkṣitum
na sehe
he was unable
tau
upon them
udīkṣitum
to glance.
The ecstasy of seeing Them completely satisfied Mārkaṇḍeya’s body, mind and senses and caused the hairs on his body to stand on end and his eyes to fill with tears. Overwhelmed, Mārkaṇḍeya found it difficult to look at Them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Mārkaṇḍeya's body, mind and senses became blissful on seeing them. His eyes filled with tears and his hairs stood on end. He could not gaze upon them.
Na sehe means “he could not.”
utthāya—standing upprāṣjaliḥ—with folded handsprahvaḥ—humbleautsukyāt—out of eagernessāśliṣan—embracingiva—as ifnamaḥ—obeisancesnamaḥ—obeisancesiti—thusīśānau—to the two Lordsbabhāṣe—he spokegadgada—choking with ecstasyakṣaram—the syllables.
Blended reading (Sanskrit + English inline)
utthāya prāṣjaliḥ prahva
utthāya
standing up
prāṣjaliḥ
with folded hands
prahvaḥ
humble
autsukyād āśliṣann iva
autsukyāt
out of eagerness
āśliṣan
embracing
iva
as if
namo nama itīśānau
namaḥ
obeisances
namaḥ
obeisances
iti
thus
īśānau
to the two Lords
babhāṣe gadgadākṣaram
babhāṣe
he spoke
gadgada
choking with ecstasy
akṣaram
the syllables.
Standing with his hands folded in supplication and his head bowed in humility, Mārkaṇḍeya felt such eagerness that he imagined he was embracing the two Lords. In a voice choked with ecstasy, he repeatedly said, “I offer You my humble obeisances.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Standing with his hands folded in supplication and his head bowed in humility, Mārkaṇḍeya out of eagerness imagined he was embracing the two Lords. In a voice choked with ecstasy, he repeatedly said, "I offer my humble obeisances."
Pravhaḥ means “with humility.”
tayoḥ—to Themāsanam—sitting placesādāya—offeringpādayoḥ—Their feetavanijya—bathingca—andarhaṇena—with suitable respectful offeringsanulepena—by anointing Them with sandalwood pulp and other fragrant substancesdhūpa—with incensemālyaiḥ—and flower garlandsapūjayat—he worshiped.
Blended reading (Sanskrit + English inline)
tayor āsanam ādāya
tayoḥ
to Them
āsanam
sitting places
ādāya
offering
pādayor avanijya ca
pādayoḥ
Their feet
avanijya
bathing
ca
and
arhaṇenānulepena
arhaṇena
with suitable respectful offerings
anulepena
by anointing Them with sandalwood pulp and other fragrant substances
dhūpa-mālyair apūjayat
dhūpa
with incense
mālyaiḥ
and flower garlands
apūjayat
he worshiped.
He gave Them sitting places and washed Their feet, and then he worshiped Them with presentations of arghya, sandalwood pulp, fragrant oils, incense and flower garlands.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
He gave them sitting places and washed their feet and then he worshiped them with presentations of arghya, sandalwood pulp, incense and flower garlands.
sukham—comfortablyāsanam—on sitting placesāsīnau—seatedprasāda—mercyabhimukhau—ready to givemunī—to the Lord’s incarnation as the two sagespunaḥ—againānamya—bowing downpādābhyām—at Their feetgariṣṭhau—to the supremely worshipableidam—thisabravīt—he spoke.
Blended reading (Sanskrit + English inline)
sukham āsanam āsīnau
sukham
comfortably
āsanam
on sitting places
āsīnau
seated
prasādābhimukhau munī
prasāda
mercy
abhimukhau
ready to give
munī
to the Lord’s incarnation as the two sages
punar ānamya pādābhyāṁ
punaḥ
again
ānamya
bowing down
pādābhyām
at Their feet
gariṣṭhāv idam abravīt
gariṣṭhau
to the supremely worshipable
idam
this
abravīt
he spoke.
Mārkaṇḍeya Ṛṣi once again bowed down at the lotus feet of those two most worshipable sages, who were sitting at ease, ready to bestow all mercy upon him. He then addressed Them as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Mārkaṇḍeya, once again bowing down at the lotus feet of those two most worshipable sages, who were sitting at ease, ready to bestow all mercy upon him, addressed them as follows.
śrī-mārkaṇḍeyaḥ uvāca—Śrī Mārkaṇḍeya saidkim—whatvarṇaye—shall I describetava—about Youvibho—O Almighty Lordyat—by whomudīritaḥ—movedasuḥ—the vital airsaṁspandate—comes to lifetam anu—following itvāk—the power of speechmanaḥ—the mindindriyāṇi—and the sensesspandanti—begin to actvai—indeedtanu-bhṛtām—of all embodied living beingsaja-śarvayoḥ—of Lord Brahmā and Lord Śivaca—as wellsvasya—of myselfapi—alsoatha api—neverthelessbhajatām—for those who are worshipingasi—You becomebhāva-bandhuḥ—the intimate loving friend.
Blended reading (Sanskrit + English inline)
śrī-mārkaṇḍeya uvāca
śrī-mārkaṇḍeyaḥ uvāca
Śrī Mārkaṇḍeya said
kiṁ varṇaye tava vibho yad-udīrito ’suḥ
kim
what
varṇaye
shall I describe
tava
about You
vibho
O Almighty Lord
yat
by whom
udīritaḥ
moved
saṁspandate tam anu vāṅ-mana-indriyāṇi
spandanti vai tanu-bhṛtām aja-śarvayoś ca
asuḥ
the vital air
saṁspandate
comes to life
svasyāpy athāpi bhajatām asi bhāva-bandhuḥ
tam anu
following it
vāk
the power of speech
manaḥ
the mind
indriyāṇi
and the senses
spandanti
begin to act
vai
indeed
tanu-bhṛtām
of all embodied living beings
aja-śarvayoḥ
of Lord Brahmā and Lord Śiva
ca
as well
svasya
of myself
api
also
atha api
nevertheless
bhajatām
for those who are worshiping
asi
You become
bhāva-bandhuḥ
the intimate loving friend.
Śrī Mārkaṇḍeya said: O Almighty Lord, how can I possibly describe You? You awaken the vital air, which then impels the mind, senses and power of speech to act. This is true for all ordinary conditioned souls and even for great demigods like Brahmā and Śiva. So it is certainly true for me. Nevertheless, You become the intimate friend of those who worship You.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Mārkaṇḍeya said: O Almighty Lord, how can I possibly describe you? You awaken the vital air, which then impels the mind, senses and power of speech to act. This is true for all ordinary conditioned souls and even Brahmā and Śiva. So it is certainly true for me. Nevertheless, you become the intimate friend of those who worship you.
By you, the life air is made to move, and the voice, mind and senses then act. Śruti says śrotrasya śrotram: the lord is the ear of the ear. (Kena Upaniṣad 1.2) Vai means certainly. You enliven the senses not only of ordinary beings, but of Brahmā and Śiva as well, what to speak of me. Like a friend, you are controlled by the love of those who worship you. You alone enable them to worship you by enlivening their minds and senses, yet you feel unable to repay the debt of their worship and become indebted and controlled by their love. That is most astonishing. That is the greatness of your mercy.
mūrtī—the two personal formsime—thesebhagavataḥ—of the Supreme Personality of Godheadbhagavan—O Lordtri-lokyāḥ—of all the three worldskṣemāya—for the ultimate benefittāpa—of material miseryviramāya—for the cessationca—andmṛtyu—of deathjityai—for the conquestnānā—variousbibharṣi—You manifestavitum—for the purpose of protectinganya—othertanūḥ—transcendental bodiesyathā—just asidam—this universesṛṣṭvā—having createdpunaḥ—once againgrasasi—You swallow upsarvam—entirelyiva—just likeūrṇa-nābhiḥ—a spider.
Blended reading (Sanskrit + English inline)
mūrtī ime bhagavato bhagavaṁs tri-lokyāḥ
mūrtī
the two personal forms
ime
these
bhagavataḥ
of the Supreme Personality of Godhead
bhagavan
O Lord
tri-lokyāḥ
of all the three worlds
kṣemāya tāpa-viramāya ca mṛtyu-jityai
kṣemāya
for the ultimate benefit
tāpa
of material misery
viramāya
for the cessation
ca
and
mṛtyu
of death
jityai
for the conquest
nānā bibharṣy avitum anya-tanūr yathedaṁ
nānā
various
bibharṣi
You manifest
avitum
for the purpose of protecting
anya
other
tanūḥ
transcendental bodies
yathā
just as
idam
this universe
sṛṣṭvā punar grasasi sarvam ivorṇanābhiḥ
sṛṣṭvā
having created
punaḥ
once again
grasasi
You swallow up
sarvam
entirely
iva
just like
ūrṇa-nābhiḥ
a spider.
O Supreme Personality of Godhead, these two personal forms of Yours have appeared to bestow the ultimate benefit for the three worlds — the cessation of material misery and the conquest of death. My Lord, although You create this universe and then assume many transcendental forms to protect it, You also swallow it up, just like a spider who spins and later withdraws its web.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Just as you appear in various other forms, you assume these two forms for the benefit of the three worlds, for removing suffering and for giving liberation. Having manifested these forms, you make them disappear, like a spider that produces thread and then consumes it.
Therefore you appear in this world to allow us to worship you and to let yourself be controlled by the prema of your devotees with matured bhakti. But not only for this purpose do you appear. You come to protect the universe. That is explained in this verse. Mṛtyu-jityai means “for giving liberation.” Just as you assume various other forms like Matsya and Kūrma, you now appear in these two forms. However, having accepted these forms (sṛṣtvā) you then make them disappear, just as a spider produced and devours his web. This verse praises the greatness of the Lord’s pastimes.
tasya—of Himavituḥ—the protectorsthira-cara—of the stationary and moving living beingsīśituḥ—the supreme controlleraṅghri-mūlam—the soles of His lotus feetyat-stham—one who is situated at whichna—do notkarma-guṇa-kāla—of material work, material qualities and timerajaḥ—the contaminationspṛśanti—touchyat—whomvai—indeedstuvanti—praiseninamanti—bow down toyajanti—worshipabhīkṣṇam—at every momentdhyāyanti—meditate uponveda-hṛdayāḥ—who have assimilated the essence of the Vedasmunayaḥ—sagestat-āptyai—for the purpose of achieving Him.
Blended reading (Sanskrit + English inline)
tasyāvituḥ sthira-careśitur aṅghri-mūlaṁ
tasya
of Him
avituḥ
the protector
sthira-cara
of the stationary and moving living beings
yat-sthaṁ na karma-guṇa-kāla-rajaḥ spṛśanti
yad vai stuvanti ninamanti yajanty abhīkṣṇaṁ
īśituḥ
the supreme controller
aṅghri-mūlam
the soles of His lotus feet
yat-stham
one who is situated at which
na
do not
karma-guṇa-kāla
of material work, material qualities and time
rajaḥ
the contamination
spṛśanti
touch
dhyāyanti veda-hṛdayā munayas tad-āptyai
yat
whom
vai
indeed
stuvanti
praise
ninamanti
bow down to
yajanti
worship
abhīkṣṇam
at every moment
dhyāyanti
meditate upon
veda-hṛdayāḥ
who have assimilated the essence of the Vedas
munayaḥ
sages
tat-āptyai
for the purpose of achieving Him.
Because You are the protector and the supreme controller of all moving and nonmoving beings, anyone who takes shelter of Your lotus feet can never be touched by the contamination of material work, material qualities or time. Great sages who have assimilated the essential meaning of the Vedas offer their prayers to You. To gain Your association, they bow down to You at every opportunity and constantly worship You and meditate upon You.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
I worship the lotus feet of you, who are the protector and controller of all beings moving and non-moving, whose fixed devotees are not touched by karma, guṇas or time, and whom the sages, with continuous silence, knowing the conclusion of the Vedas, praise, respect, worship and meditate upon, in order to attain you.
I worship your lotus feet. The verb occurs in verse 44. The contamination of bad conduct, arising from karma, guṇas and time do not touch the devotees situated at your feet. This expresses the greatness of bhakti dedicated to the Lord. Actions, either pious or sinful, recent or ancient, do not touch the devotee, just as water does not touch the lotus leaf. The plural verb is poetic license. The devotees, always silent (munayaḥ), who know the conclusion of the Vedas, meditate on the Lord to attain him.
[brahmaa bibhety alam ato dvi-paraardha-dhishnyah]
kālasya te kim uta tat-kṛta-bhautikānām
[kaalasya te kim uta tat-krita-bhautikaanaam]
Word-for-word
na anyam—no othertava—Youraṅghri—of the lotus feetupanayāt—than the attainmentapavarga-mūrteḥ—who are liberation personifiedkṣemam—benefitjanasya—for the personparitaḥ—on all sidesbhiyaḥ—who is fearfulīśa—O Lordvidmaḥ—do we knowbrahmā—Lord Brahmābibheti—is afraidalam—very muchataḥ—on account of thisdvi-parārdha—the entire duration of the universedhiṣṇyaḥ—the period of whose reignkālasya—because of timete—Your featurekim uta—then what to speaktat-kṛta—created by him, Brahmābhautikānām—of the mundane creatures.
Blended reading (Sanskrit + English inline)
nānyaṁ tavāṅghry-upanayād apavarga-mūrteḥ
na anyam
no other
tava
Your
aṅghri
of the lotus feet
upanayāt
than the attainment
apavarga-mūrteḥ
who are liberation personified
kṣemaṁ janasya parito-bhiya īśa vidmaḥ
kṣemam
benefit
janasya
for the person
paritaḥ
on all sides
bhiyaḥ
who is fearful
īśa
O Lord
vidmaḥ
do we know
brahmā bibhety alam ato dvi-parārdha-dhiṣṇyaḥ
brahmā
Lord Brahmā
bibheti
is afraid
alam
very much
ataḥ
on account of this
dvi-parārdha
the entire duration of the universe
dhiṣṇyaḥ
the period of whose reign
kālasya te kim uta tat-kṛta-bhautikānām
kālasya
because of time
te
Your feature
kim uta
then what to speak
tat-kṛta
created by him, Brahmā
bhautikānām
of the mundane creatures.
My dear Lord, even Lord Brahmā, who enjoys his exalted position for the entire duration of the universe, fears the passage of time. Then what to speak of those whom Brahmā creates, the conditioned souls. They encounter fearful dangers at every step of their lives. I do not know of any relief from this fear except shelter at Your lotus feet, which are the very form of liberation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Lord! For people fearing saṁsāra I do not know any auspiciousness other than the lotus feet of you, the form of liberation, since even Brahmā who lives for two parārdhas also fears time. What to speak of the creatures created by him!
I do not know any auspiciousness other than your lotus feet for persons fearing saṁsāra (parito bhīyaḥ), since even Brahmā fears time, what to speak of others created by Brahmā.
tat—thereforevai—indeedbhajāmi—I worshipṛta-dhiyaḥ—of Him whose intelligence always perceives the truthtava—of Youpāda-mūlam—the soles of the lotus feethitvā—giving upidam—thisātma-chadi—covering of the selfca—andātma-guroḥ—of the master of the soulparasya—who is the Supreme Truthdeha-ādi—the material body and other false designationsapārtham—uselessasat—insubstantialantyam—temporaryabhijṣa-mātram—only imagined to have a separate existencevindeta—one obtainste—from Youtarhi—thensarva—allmanīṣita—desiredartham—objects.
Blended reading (Sanskrit + English inline)
tad vai bhajāmy ṛta-dhiyas tava pāda-mūlaṁ
tat
therefore
vai
indeed
bhajāmi
I worship
ṛta-dhiyaḥ
of Him whose intelligence always perceives the truth
tava
of You
pāda-mūlam
the soles of the lotus feet
hitvedam ātma-cchadi cātma-guroḥ parasya
hitvā
giving up
idam
this
ātma-chadi
covering of the self
ca
and
ātma-guroḥ
of the master of the soul
parasya
who is the Supreme Truth
dehādy apārtham asad antyam abhijṣa-mātraṁ
deha-ādi
the material body and other false designations
apārtham
useless
asat
insubstantial
antyam
temporary
abhijṣa-mātram
only imagined to have a separate existence
vindeta te tarhi sarva-manīṣitārtham
vindeta
one obtains
te
from You
tarhi
then
sarva
all
manīṣita
desired
artham
objects.
Therefore I worship Your lotus feet, having renounced my identification with the material body and everything else that covers my true self. These useless, insubstantial and temporary coverings are merely presumed to be separate from You, whose intelligence encompasses all truth. By attaining You — the Supreme Godhead and the master of the soul — one attains everything desirable.
Purport
One who falsely identifies himself as the material body or mind automatically feels entitled to exploit the material world. But when we realize our eternal spiritual nature and Lord Kṛṣṇa’s supreme proprietorship over all that be, we renounce our false enjoying propensity by the strength of spiritual knowledge.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After giving up the covering on the ātmā such as possessiveness of body and house, which are all useless, insignificant, and temporary, I worship the lotus feet of the Supreme Lord, the guru of the jīva, who has true knowledge. A person should attain you alone, who know the devotee’s service, and he will attain all his desires.
Ṛta-dhiyaḥ means “the Lord who has true knowledge.” Giving up the covering on the ātmā—possessiveness of body and house, which is useless (apārtham), insignificant (asat) and temporary (antyam), I worship the lotus feet of you, who have true knowledge. One who worships you also attains you, who know the service of the devotee. “Then let those without material desire worship me. Let those with desires worship some one else.” No, if someone attains you, he attains all desirable objects.
[leelaa dhritaa yad api sattva-mayee prashaantyai]
nānye nṛṇāṁ vyasana-moha-bhiyaś ca yābhyām
[naanye nrinaam vyasana-moha-bhiyash cha yaabhyaam]
Word-for-word
sattvam—goodnessrajaḥ—passiontamaḥ—ignoranceiti—the modes of nature thus termedīśa—O Lordtava—Yourātma-bandho—O supreme friend of the soulmāyā-mayāḥ—produced from Your personal energysthiti-laya-udaya—of maintenance, destruction and creationhetavaḥ—the causesasya—of this universelīlāḥ—as pastimesdhṛtāḥ—assumedyat api—althoughsattva-mayī—that which is in the mode of goodnesspraśāntyai—for liberationna—notanye—the other twonṛṇām—for personsvyasana—dangermoha—bewildermentbhiyaḥ—and fearca—alsoyābhyām—from which.
Blended reading (Sanskrit + English inline)
sattvaṁ rajas tama itīśa tavātma-bandho
sattvam
goodness
rajaḥ
passion
tamaḥ
ignorance
iti
the modes of nature thus termed
īśa
O Lord
tava
Your
ātma-bandho
O supreme friend of the soul
māyā-mayāḥ sthiti-layodaya-hetavo ’sya
māyā-mayāḥ
produced from Your personal energy
sthiti-laya-udaya
of maintenance, destruction and creation
hetavaḥ
the causes
līlā dhṛtā yad api sattva-mayī praśāntyai
asya
of this universe
līlāḥ
as pastimes
dhṛtāḥ
assumed
yat api
although
nānye nṛṇāṁ vyasana-moha-bhiyaś ca yābhyām
sattva-mayī
that which is in the mode of goodness
praśāntyai
for liberation
na
not
anye
the other two
nṛṇām
for persons
vyasana
danger
moha
bewilderment
bhiyaḥ
and fear
ca
also
yābhyām
from which.
O my Lord, O supreme friend of the conditioned soul, although for the creation, maintenance and annihilation of this world You accept the modes of goodness, passion and ignorance, which constitute Your illusory potency, You specifically employ the mode of goodness to liberate the conditioned souls. The other two modes simply bring them suffering, illusion and fear.
Purport
The words līlā dhṛtāḥ indicate that the creative activities of Lord Brahmā, the destructive activities of Lord Śiva and the sustaining functions of Lord Viṣṇu are all pastimes of the Absolute Truth, Lord Kṛṣṇa. But ultimately only Lord Viṣṇu can award liberation from the clutches of material illusion, as indicated by the words sattva-mayī praśāntyai.
Our passionate and ignorant activities cause great suffering, illusion and fear for us and others; therefore they should be given up. One should become firmly situated in the mode of goodness and live peacefully on the spiritual platform. The essence of goodness is to renounce selfish interest in all one’s activities and thus dedicate one’s entire being to the Supreme Being, Lord Kṛṣṇa, who is the source of our existence.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O master of life forms! O friend of the jīva! The causes of creation, maintenance and destruction of the universe of all beings, including the devatās, are the three guṇas, made of māyā. Though you accept pastimes of sattva-guṇa for auspiciousness, you do not accept rajas and tamas at all, since they produce pain, illusion and fear for mankind.
“If a person has material desires, let him worship devatās. Worshipping them is worshipping me, since the devatās are my representatives.” O friend of the jīva! O master of life forms! The causes of this universe made of men, animals and devatās like Indra and Candra are the three guṇas which are made of māyā. How will I attain you, beyond māyā, by worshipping the effects of māyā, the devatās, who are all temporary? Though you accept sattva-guṇa pastimes among all pastimes for auspiciousness, you do not accept the others, rajas and tamas actions, by which suffering, illusion and fear arise. However, all three pastimes are made of māyā.
tasmāt—thereforetava—Youriha—in this worldbhagavan—O Supreme Lordatha—andtāvakānām—of Your devoteesśuklām—transcendentaltanum—the personal formsva-dayitām—most dear to themkuśalāḥ—those who are expert in spiritual knowledgebhajanti—worshipyat—becausesātvatāḥ—the great devoteespuruṣa—of the original Personality of Godheadrūpam—the formuśanti—considersattvam—the mode of goodnesslokaḥ—the spiritual worldyataḥ—from whichabhayam—fearlessnessuta—andātma-sukham—the happiness of the soulna—notca—andanyat—any other.
Blended reading (Sanskrit + English inline)
tasmāt taveha bhagavann atha tāvakānāṁ
tasmāt
therefore
tava
Your
iha
in this world
bhagavan
O Supreme Lord
atha
and
tāvakānām
of Your devotees
śuklāṁ tanuṁ sva-dayitāṁ kuśalā bhajanti
śuklām
transcendental
tanum
the personal form
sva-dayitām
most dear to them
kuśalāḥ
those who are expert in spiritual knowledge
bhajanti
worship
yat sātvatāḥ puruṣa-rūpam uśanti sattvaṁ
yat
because
sātvatāḥ
the great devotees
puruṣa
of the original Personality of Godhead
rūpam
the form
uśanti
consider
sattvam
the mode of goodness
loko yato ’bhayam utātma-sukhaṁ na cānyat
lokaḥ
the spiritual world
yataḥ
from which
abhayam
fearlessness
uta
and
ātma-sukham
the happiness of the soul
na
not
ca
and
anyat
any other.
O Lord, because fearlessness, spiritual happiness and the kingdom of God are all achieved through the mode of pure goodness, Your devotees consider this mode, but never passion and ignorance, to be a direct manifestation of You, the Supreme Personality of Godhead. Intelligent persons thus worship Your beloved transcendental form, composed of pure goodness, along with the spiritual forms of Your pure devotees.
Purport
Intelligent persons do not worship the demigods, who represent the modes of passion and ignorance. Lord Brahmā represents passion, Lord Śiva represents ignorance, and demigods such as Indra also represent the modes of material nature. But Lord Viṣṇu, or Nārāyaṇa, represents pure spiritual goodness, which brings one realization of the spiritual world, freedom from fear, and spiritual bliss. Such benefits can never be derived from impure, material goodness, for it is always mixed with the modes of passion and ignorance. As clearly indicated in this verse, the transcendental form of God is fully constituted of eternal spiritual goodness and thus has no tinge of the material mode of goodness, passion or ignorance.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Lord! Therefore in this world, the wise worship your pure form and your devotee’s pure form, and not the forms made of material guṇas, since the devotees like Nārada recognize your form as śuddha-sattva, from which arises Vaikuṇṭha, a place which has no fear of falling and is endowed with spiritual bliss.
Therefore the wise give up the impure forms of Indra and others made of māyā and worship the śuddha-sattva forms of the Lord and his devotees. Devotees like Nārada (sātvatāḥ) recognize the form of Viṣṇu which is sattva. “What type of sattva is this?” From this Lord arises Vaikuṇṭha, with no fear of falling. There is fear of falling from Svarga. Because there is no fear of falling there is spiritual happiness, not happiness arising from results of karma. Therefore, it is actually śuddha-sattva, not material sattva.
tasmai—to Himnamaḥ—my obeisancesbhagavate—to the Godheadpuruṣāya—the Supreme Personbhūmne—the all-pervading oneviśvāya—the all-inclusive manifestation of the universeviśva-gurave—the spiritual master of the universepara-daivatāya—the supremely worshipable Deitynārāyaṇāya—to Lord Nārāyaṇaṛṣaye—the sageca—andnara-uttamāya—to the best of human beingshaṁsāya—situated in perfect puritysaṁyata-gire—who has controlled his speechnigama-īśvarāya—the master of the Vedic scriptures.
Blended reading (Sanskrit + English inline)
tasmai namo bhagavate puruṣāya bhūmne
tasmai
to Him
namaḥ
my obeisances
bhagavate
to the Godhead
puruṣāya
the Supreme Person
bhūmne
the all-pervading one
viśvāya viśva-gurave para-daivatāya
viśvāya
the all-inclusive manifestation of the universe
viśva-gurave
the spiritual master of the universe
para-daivatāya
the supremely worshipable Deity
nārāyaṇāya ṛṣaye ca narottamāya
nārāyaṇāya
to Lord Nārāyaṇa
ṛṣaye
the sage
ca
and
nara-uttamāya
to the best of human beings
haṁsāya saṁyata-gire nigameśvarāya
haṁsāya
situated in perfect purity
saṁyata-gire
who has controlled his speech
nigama-īśvarāya
the master of the Vedic scriptures.
I offer my humble obeisances to Him, the Supreme Personality of Godhead. He is the all-pervading and all-inclusive form of the universe, as well as its spiritual master. I bow down to Lord Nārāyaṇa, the supremely worshipable Deity appearing as a sage, and also to the saintly Nara, the best of human beings, who is fixed in perfect goodness, fully in control of his speech, and the propagator of the Vedic literatures.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
I offer respects to the Supreme Lord, the supreme human form, the all-pervading person, who assumes all forms in the universe, who teaches the universe, who is most worthy of worship, who is the sage Nārāyaṇa and Nara, who is completely detached from worldly life, who is controlled in speech and who teaches the Vedas.
Though you have a form of a human (puruṣāya), you are all pervading (bhumne), and you take the forms of animals, men and devatās (viśvāya). The purpose of the Lord’s appearance is described. You teach bhakti, jṣāna and vairāgya (viśva-gurave). Not only are you a teacher, but you are worthy of worship. You are most worthy of worship (para-daivatyāya). You appear in two forms. You are the sage Nārāyaṇa and the best of humans as a sage. You have given up all possessiveness (hamṣāya). You remain with a vow of silence (saṁyata-gire). However, you preach the Vedas (nigameśvarāya).
యం వై న వేద వితథాక్షపథైర్భ్రమద్ధీ:
సన్తం స్వకేష్వసుషు హృద్యపి దృక్పథేషు ।
తన్మాయయావృతమతి: స ఉ ఏవ సాక్షా-
దాద్యస్తవాఖిలగురోరుపసాద్య వేదమ్ ॥ ౪౮ ॥
yaṁ vai na veda vitathākṣa-pathair bhramad-dhīḥ
[yam vai na veda vitathaaksha-pathair bhramad-dheeh]
santaṁ svakeṣv asuṣu hṛdy api dṛk-patheṣu
[santam svakeshv asushu hridy api drik-patheshu]
tan-māyayāvṛta-matiḥ sa u eva sākṣād
[tan-maayayaavrita-matih sa u eva saakshaad]
ādyas tavākhila-guror upasādya vedam
[aadyas tavaakhila-guror upasaadya vedam]
Word-for-word
yam—whomvai—indeedna veda—does not recognizevitatha—deceptiveakṣa-pathaiḥ—by methods of empirical perceptionbhramat—becoming diverteddhīḥ—whose intelligencesantam—presentsvakeṣu—within one’s ownasuṣu—senseshṛdi—within the heartapi—evendṛk-patheṣu—among perceived objects of the external worldtat-māyayā—by His illusory potencyāvṛta—covered overmatiḥ—his understandingsaḥ—heu—eveneva—indeedsākṣāt—directlyādyaḥ—originally (in ignorance)tava—of Youakhila-guroḥ—the spiritual master of all living beingsupasādya—obtainingvedam—the knowledge of the Vedas..
Blended reading (Sanskrit + English inline)
yaṁ vai na veda vitathākṣa-pathair bhramad-dhīḥ
yam
whom
vai
indeed
na veda
does not recognize
vitatha
deceptive
akṣa-pathaiḥ
by methods of empirical perception
bhramat
becoming diverted
dhīḥ
whose intelligence
santaṁ svakeṣv asuṣu hṛdy api dṛk-patheṣu
santam
present
svakeṣu
within one’s own
asuṣu
senses
hṛdi
within the heart
api
even
dṛk-patheṣu
among perceived objects of the external world
tan-māyayāvṛta-matiḥ sa u eva sākṣād
tat-māyayā
by His illusory potency
āvṛta
covered over
matiḥ
his understanding
saḥ
he
u
even
eva
indeed
sākṣāt
directly
ādyaḥ
originally (in ignorance)
ādyas tavākhila-guror upasādya vedam
tava
of You
akhila-guroḥ
the spiritual master of all living beings
upasādya
obtaining
vedam
the knowledge of the Vedas..
A materialist, his intelligence perverted by the action of his deceptive senses, cannot recognize You at all, although You are always present within his own senses and heart and also among the objects of his perception. Yet even though one’s understanding has been covered by Your illusory potency, if one obtains Vedic knowledge from You, the supreme spiritual master of all, he can directly understand You.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Persons with intelligence bewildered by deceptive sense perception cannot know you who are situated in their senses, life airs and hearts. Persons whose intelligence is covered by māyā cannot even know you when you appear as an avatāra within their vision. Even Brahmā who obtained the Vedas from you, the guru of all beings, cannot know you.
This verse explained that the Lord is difficult to realize. A person with bewildered intelligence caused by deceptive sense perception (vitathākṣa-pathaih) does not know the Lord situated as the controller in the heart, in the life air and the senses. The person whose intelligence is covered by māyā does not know you, who are present visibly (dik-patheṣu) now as avatāra. What to speak of others, even Brahmā (ādyaḥ), though he obtained the Vedas from you, who are the guru of all beings, does not know you.
yat—of whomdarśanam—the visionnigame—in the Vedasātma—of the Supreme Soulrahaḥ—the mysteryprakāśam—which revealsmuhyanti—become bewilderedyatra—about whichkavayaḥ—great learned authoritiesaja-parāḥ—headed by Brahmāyatantaḥ—endeavoringtam—to Himsarva-vāda—of all different philosophiesviṣaya—the subject matterpratirūpa—adjusting itself as suitableśīlam—whose personal naturevande—I offer my homagemahā-puruṣam—to the Supreme Personality of Godheadātma—from the spirit soulnigūḍha—hiddenbodham—understanding.
Blended reading (Sanskrit + English inline)
yad-darśanaṁ nigama ātma-rahaḥ-prakāśaṁ
yat
of whom
darśanam
the vision
nigame
in the Vedas
ātma
of the Supreme Soul
rahaḥ
the mystery
prakāśam
which reveals
muhyanti yatra kavayo ’ja-parā yatantaḥ
muhyanti
become bewildered
yatra
about which
kavayaḥ
great learned authorities
aja-parāḥ
headed by Brahmā
yatantaḥ
endeavoring
taṁ sarva-vāda-viṣaya-pratirūpa-śīlaṁ
tam
to Him
sarva-vāda
of all different philosophies
viṣaya
the subject matter
pratirūpa
adjusting itself as suitable
śīlam
whose personal nature
vande mahā-puruṣam ātma-nigūḍha-bodham
vande
I offer my homage
mahā-puruṣam
to the Supreme Personality of Godhead
ātma
from the spirit soul
nigūḍha
hidden
bodham
understanding.
My dear Lord, the Vedic literatures alone reveal confidential knowledge of Your supreme personality, and thus even such great scholars as Lord Brahmā himself are bewildered in their attempt to understand You through empirical methods. Each philosopher understands You according to his particular speculative conclusions. I worship that Supreme Person, knowledge of whom is hidden by the bodily designations covering the conditioned soul’s spiritual identity.
Purport
Even great demigods like Brahmā are bewildered in their speculative attempts to understand the Supreme Personality of Godhead. Each philosopher is covered by a unique combination of the modes of nature and thus describes the Supreme Truth according to his own material conditioning. Therefore even strenuous empirical endeavor will never bring one to the conclusion of all knowledge. The highest knowledge is Kṛṣṇa, the Supreme Personality of Godhead, and one can understand Him only by fully surrendering to Him and serving Him with love. This is why Mārkaṇḍeya Ṛṣi states here, vande mahā-puruṣam: “I simply worship that Supreme Personality.” Those who try to worship God but at the same time continue speculating or acting fruitively will attain only mixed and bewildering results. To be pure a devotee must give up all fruitive activity and mental speculation; in that way his loving service to the Lord will yield perfect knowledge of the Supreme. Only this perfection can satisfy the eternal soul.
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Twelfth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “Mārkaṇḍeya’s Prayers to Nara-Nārāyaṇa Ṛṣi.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Knowledge of the Lord is revealed in the Vedas, but indirectly. Even the great sages headed by Brahmā, though endeavoring to understand the Lord, are bewildered about the Lord by studying the Vedas. I offer respects to the great Lord, who is conceived differently by various philosophies presented in the Vedas, whose real nature is hidden, who is understood only by himself.
Though you are known by the Vedic scriptures, you are still difficult to understand. Knowledge of you is in the Vedas. That knowledge reveals you but you are also secret (ātma-rahaḥ). “Then those who study the Vedas can know me.” The sages, the best of whom is Brahmā ((aja-parāḥ), though they endeavor, are bewildered concerning the nature of the Lord. Because the Vedas speak indirectly, they are bewildered about you as the only object of knowledge. The reason is explained. The Lord has a form which is not the form (prati-rūpam) which becomes the subject of various philosophies like vivarta-vāda described in the Vedas. Therefore I offer respects to he whose real nature is hidden from understanding, hidden within himself.
Thus ends the commentary on Eighth Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Nine
Mārkaṇḍeya Sees Pralaya